time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

As if a sufficient regard was paid to the third commandment, if in the use of oaths there was nothing contrary to truth, or nothing but what we intended to perform. But in order to keep us at the greatest distance from all profanation of the great sacred name, Christ here warns us to avoid oaths of every kind, except in cases of necessity, how trifling soever they may seem to us; as implying an appeal to God, contrary to the reverence we owe him, and to that simplicity of speech which becomes those who fear him.

34. But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

35. Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

36. Neither shalt thou swear by thy head; because thou canst not make one hair white or black.

37. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

Let the general probity of your character, and known regard to truth be such, that your bare word may be credited; and, whether it is, or not, resolve to go no farther, "for whatsoever is more than these, cometh of evil.

SECTION X.

Chap. v. verse 38-48.

EXHORTATIONS TO PATIENCE AND PERFECTION.

38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

This was to be the rule in judgment; or a judge from a

knowledge of circumstances might proceed to this extremity; but it was not to be the rule and measure of every man's forbearance.

39. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also.

Resist not evil with evil, in a revengeful disposition. Submit to a farther injury. Be immoveable in patience. At no rate return the blow. If you will be a Christian, never think of being like other men.

40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

It is said upon this, do not go to law for a small matter, and when you do, let it not be with heat and animosity, or great anxiety about the event; but this seems full as hard as not going to law at all. I do not say, or believe, that we are forbidden to recover, or defend our property; but considering the certain vexation of a law-suit, it may admit of a doubt, whether a man will find himself a gainer in point of happiness, at the event of a successful one.

41. And whosoever shall compel thee to go a mile, twain.

go
with him

Show that thy temper is proof against such unreasonable compulsion; and that thou art so far from making a grievance of it, as to be ready to do more.

42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

If thou hast no just pretence for denying, make none. Be ready and willing in both cases; but still certainly, with discretion, and due consideration of the wants of others, and thy own ability.

43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

This was not said by the law; but by their corrupt hearts, putting a false construction upon some parts of it, such as Deut. xxiii. 6.

44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

Is it not enough not to hurt our bitterest enemies, or to do good to them, but we must also bless and pray for them? And must our hearts go still farther than our tongues-must we love them too? O Jesus, this is hard to flesh and blood, and here the world is at deadly war with thee. But thou canst abate us nothing of our happiness; and, therefore, callest us to receive this disposition from thee; for it is thy gift, and thou alone canst work it in

us.

46. For if ye love them which love you, what reward have ye ? do not even the Publicans the same?

47. And if ye salute your brethren only, what do ye more than others? do not even the Publicans so?

Whatever nature does, or can do, it is a poor thing in a Christian not to go beyond it. Christ teaches, and grace will enable us, to do a great deal more.

48. Be ye therefore perfect, even as your Father which is in heaven is perfect.

According to the instance before-mentioned; not forbearing to do good to the undeserving.

Lord Jesus, thou here strikest us to the earth with a light from heaven. Great is our blindness and corruption in the want of it; great is our misery in rejecting it. Do thou speak it in our souls, and make it our guide to thyself, who alone canst raise us up again. O! let our conviction be spiritual, that our healing may be so too; and that

being revived with thy gospel of grace and forgiveness, we may submit to thy teaching, serve thee in love, and delight in thy commandments.

SECTION XI.

Chap. vi. ver. 1—8.

ALMS GIVING.

1. Take heed that ye do not your alms before men, to be seen of them :

It is not a matter to be lightly regarded. The motives of our actions, especially those which we think will recommend us to the notice of God, had need be well considered : for such as our aims and intentions are, such are we. 1st. Alms must be done: this is necessarily implied. 2ndly. To a right end, and from a right principle; for the relief of the needy, in love, and for God's sake. Doing them to be seen of men, is confessedly so mean and shameful an end to propose to ourselves, that every one will be ready to disavow it. But, take heed.

1. Otherwise ye have no reward of your Father which is in heaven.

He cannot take that as done to him, which is not. A man, like ourselves, would not be so imposed upon. Every word is weighty. Reward-think whether it is not worth striving for, and how it may be secured: of your Father

an earthly father would be sure to proportion the reward to the desert: which is in heaven—and rewards with heaven.

2. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men.

VOL. I.

P

If they really did so, and the expression is not rather descriptive of a most nauseous vanity, we may suppose the pretence for sounding the trumpet was to call the poor together.

2. Verily I say unto you, They have their reward.

What they seek after, the praise of men: the meaning farther is, and all they ever shall have. The action is lost to God. Ah! let us make deep search into ourselves. Do we give according to our ability? Much, if we have much? And, if we do, have we made one unblemished offering of a pure alms in all our lives, to be the ground of a reward?

3. But when thou doest alms, let not thy left hand know what thy right hand doeth :

If it were possible, conceal it even from thyself. But how doth this consist with the injunction, to "let our light shine before men ?" Very well, if nothing of this kind is done out of ostentation; and the heart would always choose secrecy, if it was not for the sake of some greater good.

4. That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

That thine alms may be always as much in secret as may consist with a better end. And observe, not to gain thine own applause.

Everything is, every moment, full in God's view, whether it be good or bad. O! let the thought of this piercing eye lay us all in the dust.

Whatever is done for the Lord's sake, shall in no wise lose its reward, but shall be amply repaid in the view of all the world; and whatever imperfections adhere to our best works, if we are humble Christians, will, together with our other sins, be forgotten, as having been all washed away by the blood of the Lamb. Here is encouragement for believers to work in faith and love: I say believers; for